the whole way of the Separation for the healing of that great Schisme sprung up of late in this Church I thought good for the present necessity to set forth these few and short Reasons more time being required to review transcribe and Print larger Treatises Now that which first moved me to the drawing up of these Reasons both against Independant Government and against the Toleration of it was the credible information given me of some Petitions drawne to be presented to the Honourable House of Commons for a Toleration of some Congregations to enjoy an Independant Government and to be exempt from the Government which shall be established by Law Now though I believe hope and pray daily that God will keepe that Honourable House from ever giving any Countenance much lesse granting any such Petitions yet considering how many there are of that way some Inhabiting in this Kingdome others who are come over into England on purpose being sent as Messengers of their Charibes to negotiate in that behalfe and observing how diligently and close they follow it by daily attending at Westminster by insinuating themselves into the company of sundry Members of the House of Commons by Preaching often at Westminster the more to ingratiate themselves and their cause Printing also their desire of a Toleration for Independant Government and that with casting of dirt upon the Reformation and Government of this Nationall Church what ever it may be as witnesse the Protestation Protested I a Minister of the Gospel and a Sufferer for it these many yeares last past being one who desires as free a passage of the Gospel and as through a Reformation according to the will of God as any of them have thought it my duty that I might discharge a good Conscience to God and to the Kingdome to Print these Reasons at this time that so when any of those Petitions come to be propounded in the House of Commons under specious pretences and faire pretexts there may by these Reasons appeare a Snake under the greene grasse Neither speake I this as if I would intimate that that Honorable House could be taken with colours and faire glosses I know that great Body is so full of wisdome and so Eagle eyed that they can both see into and fore-see a farre off the many evills and mischiefes of Independancy and Tolerations But I suppose these Reasons may have their use among some to furnish them the more with grounds against such Petitions for satisfying also scruples instilled by the Independant men into some others as also to demonstrate to the Petitioners the unreasonablenesse of their demands My aime therefore is by this following discourse l. humblâ— to crave leave to enter in the Honourable House of Commons a Caveat both against Independant Government of Particular Congregations and against their Toleration and to present to the House a Writ of Ne admittas fetcht out from the Court of Heaven and from the Records of Holy Scripture Reasons Against THE Independant government OF Particular Congregations Reason I. THE Churches gathered and constituted by the Apostles watered by Evangelists and Prophets and after planting and watering having Pastors and Teachers with all other Officers as they say set over them by the Apostles and their owne Elections Yet it is evident these Churches could not well stand nor subsist of themselves with all these Officers but many of them had beene much indangered and subject to have beene ruined if some others besides these Churches and Officers had not upon occasions interposed and that authorotatively as the Apostles Evangelists and Elders of other Churches as doth appeare by the Acts of the Apostles and by many Epistles as to Corinth Galatia Colossians Timothy Titus 15. Acts 2. Cor. 12. Chap. 20. ver. 24. 2. Cor. 13. Chap. 1. 2. 10. ver. The particulars whereof I shall evince more largely hereafter Now if these Primitive Churches who had all the officers and were setled by the Apostles in all poynts according to Christs order yet in those times could not doe well Independently how can wee thinke that any particular congregation in these times which cannot be so setled having no Apostles nor any infallible men to direct them can doe well without dependancie And though it will be said these extraordinary Officers be now ceased yet let them consider whether there is not need of some way to supply this want to the particular Churches now But if it be said that the ordinary Officers of Pastors Teachers Elders with the body of the Congregation will suffice for the governing every particular congregation Independantly To that I answer according to their Principles In the Apostles times there were all these Officers in particular Congregations and setled in a perfect way and yet for all this particular Churches needed a dependancy upon Apostles Evangelists Prophets and Presbyters of other Churches and Timothie and Titus are set over the Church of Ephesus and Crete now though some of these be ceased and so this power may be ceased as it was in particular men yet that the Congregations should not need it now in these times as well as then no solid Reason can be given but there is much more reason for it now which therefore must bee in some other way be it Synods and Councels to supply the defects of each particular by the Conjunction of the whole the whole helping every part and supplying what is lacking to it and this reason hath the more strength in it if we consider that the Churches in the Apostles times were Churches in Cities it being all one to say in every City or in every Church 1 Tit. 5. 14. Act. 23. which Churches also had good store of Preaching Ministers amongst them as appeares by Acts 13. v. 1. Act. 20. v. 36 37. Compared with ver. 28. So that in all cases of Doctrine and Discipline having many Ministers to resolve and determine matters and to have carryed them with the more gravity and authority they might have subsisted the better Independantly whereas most particular Congregations now have but few Ministers one or two nay according to their Principles there may be none nor no Officer at all and yet these Congregations must be Independant having all power and government Independantly before Officers as well as after Reason II. THat Governement and power which causes men to runne upon the manifest violation of the constant practice and example of the Churches during all the time of the Apostles and puts Churches upon practices that are absurd unreasonable and prejudiciall to the good of their Soules that government is not of divine Institution nor to be received but such is the Independant power and government of particular Congregations The major is of undoubted Truth and will be denyed by none for the minor I will prove it in these following Instances First their Independancy forces them either to have Ministers and Officers without being ordained contrary to the practice and examples of the Churches
they cannot grow up in grace and knowledge as becomes a Church of Christ there may be also all barbarousnesse and disorder for want of gifts in government in these weake Officers all which tends to the prejudice and hazard of the Soules hence this is given as the great reason by Divines of the examination of Ministers before Ordination and that to be by learned and able men because as there is nothing more profitable to the Church then good Pastors so nothing more pernitious then bad and unlearned Ministers Secondly suppose they might chuse well namely able men both for parts and soundnesse in the faith and it were lawfull also for the people to ordaine yet it may so fall out according to their principles of a Church that these visible Saints cannot Ordaine Officers as having no gifts of prayer for publicke especially not able to conceive prayers concerning the action in hand namely the Ordination of a Minister neither had they any gifts to make publicke exhortations and admonitions to the Pastor of his duty nor be able to know what to say to him at the admission of him into his Office What shall be done now shall the worke be staid and the Church want a Minister till she be able to doe these workes and duties They may for ought can be said be long nay ever without Ministers and so without Preaching of the Word and Sacraments which cannot but be very prejudiciall to their Salvation But to grant them that which needes not be granted according to their principles that this Church shall have some Offices as suppose a ruling Elder yet when a Pastor is to be chosen these Elders who have a gift in government may not be able nor competent to try and examine the gifts and parts of a Pastor nay yeeld them to have a Pastor and the Church would now chuse a Teacher one single Pastor though able in his gift of Exhortation and application may not be so able to try the gifts requisite to a Teacher whose gifts must be for exposition and controversies to preserve pure Doctrine Hence Amesius speaking of calling of Ministers to a Church saith that here is need of direction and helpe of Presbyters both of the same Church and for the most part of the Neighbour Churches But if he were able to try and examine yet how shall this Teacher be ordained there being but one Minister if Ministers of Neighbour Churches may not joyne also consider if they doe not fall into that which they complaine against in the Episcopacy namely for one man to have the sole power of Ordination So that by all these particulars you may see the Assumption proved Reason III. T Is not to be thought that Christ would institute such a government of his Church which affords no helpe nor allowes no way or remedy no not for one time or prima vice for innocent persons that are wronged but where being no place for appeales the parties oppressing must be the sole Judges of the cause It is counted an unequall unreasonable thing in governements that parties should be judges at all much lesse the sole and that there should be no way for persons oppressed to be righted But now in this Independant Church Government there is no reliefe no not at first for injured persons nor way of appeale to others who be not parties to heare their cause and determine here onely parties are Judges and no others may be admitted As for instance in one of their congregations the greatest number of that Church as it doth and may oft fall out is against the Pastor or Teacher and some other members upon a difference in some points of doctrine and being the greater number the Elders also taking part with them they proceed most unjustly to censures of deprivation and excommunication Now if all the power lye independantly in this particular Church so as there may be no other as Synods to appeale unto to heare the cause and right them this Minister and brethren thus censured must lye under these oppressions without all remedy and be debarred from the ordinances of Christ without helpe what remedy there is in such cases as this we desire them to shew us and that such cases as this may not and doe fall out cannot be denyed Now that Christ should institute such a governement in his Church where 't is unlawfull for any but parties properly so termed to be sole Judges and where there is no possibility of redresse for the innocent in cases of injury which may and do ordinarily fall out is not a thing to be imagined by reasonable men t is spoken of by these men for a strange practise in the Bishops that they should be Judges in their owne cause and give votes in it though yet there be besides them three times their number of voyces in the house of Lords how much more unreasonable may they judge it in their way of Church governement where parties who are Judges be greater in number so that I may speake of the Independancy of their Congregations as Cameron speakes of the popular government of their Congregations * It is not credible that our Lord Jesus Christ who is both King of Righteousnesse and King of Peace would have government to be in this way which hath no meanes nor way for Righteousnesse nor peace in his Church besides the practice of the Church of Antioch recorded in Scripture for our example is against it and gives us ground for appeale to others out of that Church and not to have the parties the Judges Acts 15. 1 2. because the dissention and disputation was betweene Paul and Barnabas and them of Judaea who taught Circumcision therefore the Church of Antioch thought it not fit that Paul and Barnabas should determine and end it but sent to others Apostles and Elders who were not parties against them of Judaea and they shall determine for them all Else had not the dissention and disputation beene betweene Paul and Barnabas and certaine of Judaea and that in the particular Church of Antioch they were able to have determined it without sending to Jerusalem but the Church judged it unequall that they who were the parties in the controversie should be the Judges Reason IV. THe light and Law of Nature with right reason is against the Independancy of particular Churches dictating leading us to dependancy a subordination and a consociation in government In all societies and bodies it is thus by the dictates of Nature and it is found necessary amongst bodies naturall and bodies politicke that the severall parts and particular members doe joyne in one for the good of the whole and that the whole being greater then a part the severall parts should be subject to and ordered by the whole as in a mans body the foote though it hath its proper use and operation is dressed lanched and ordered not by it selfe but by the hands and eyes In Cities and great Townes
all along in the New Testament as the 6. Acts v. 6. 14. Act. 23. No man ever being an ordinary Officer in the Church without Ordination let them produce one instance if they can hence the most learned Divines in reformed Churches tell us that no man ought to be admitted to an ordinary function in the Church unlesse they be lawfully called and that lawfull calling stands in Ordination as well as Election But because these may be rejected by them let us heare one of their owne namely Master Robinson speaking Thou art not a Pastor but by a lawfull Calling Thou art called a Pastor that is elected and ordained or else if their Officers be ordained it is by the people even by such who are not in office which is expresly against the constant practise of all the Churches in the New Testament as appeares by the 6. Acts 6. 14. Acts 23. 1 Tim. 4. 14. 1 Tim. 5. 22. 1 Tit. 5. and it can never be showne in all the New Testament that the people ever attempted any such thing thus Zanchius showes that this is to be observed in Scriptures although election of Ministers was made by the whole Church yet hands were never imposed but by the Ministery and Presbytery this is cleare in the Acts Epistles of Paul and the people cannot do it because the lesse is blessed of the greater they who lay hands on and make Ministers should be greater in place and Authority not lesse as the common People be and though it be granted as Cameron speakes that an equall may make and ordaine an equall yet he who is an Inferior cannot a Superior And thus to maintaine Independancy they breake the Ordinance of God and violate that Order constant way of the calling of Ministers Recorded in the Word And I desire them but to consider in the feare of God what Master Robinson writes in the fourth Chapter of his Apology and I know they must forsake their Helena of Independancy upon this reason and all the shifts they have under Heaven about Ordination cannot helpe them T is Religion in me saith Robinson to depart though but a little from the practice and Institutions of the Apostles excepting alwayes extraordinary things in any thing that is truely Ecclesiasticall though never so small what things soever by whom soever or under what colour soever they be invented Now Ordination cannot be held extraordinary and temporary neither is it by them and t is held to be an Ecclesiasticall thing also and certainely none of the least among Ecclesiasticalls in matter of order and decorum there being not any one thing concerning matters of Order that hath so cleere and constant practice as this I am sure all their whole frame of Church and Discipline hath not so much ground in the Word for it as this namely that Ministers ought to be Ordained and that by Ministers of the Word So Calvin although there be no expresse precept concerning the imposition of hands yet because we see it was in perpetuall use by the Apostles the so accurate observation of it by them ought to be to us instead of a command So Zanchius speaking of Imposition of hands in ordination saith thus that this in many places is rejected together with other ceremonies I never approved nor can approve I know there is no expresse precept concerning this thing but notwithstanding I would have the examples of the Apostles and the ancient Church more to be esteemed of yea they ought to be to us instead of a command and in another place he speakes t is certaine t is not a vaine ceremony but the holy Spirit is present and to performe those things inwardly which are signified by this outward Rite And yet if Ordination were but a very little thing but a Ceremony the essence of calling standing in Election and that but the consummation of it nothing but the solemne introduction of the Minister into the free execution of his calling yet if Master Robinson may be believed and your selves in other little things we must not depart from Christs way or goe any other way in things concerning his house and Officers than he hath directed and yet behold in this either Ministers are not called according to the scripture wanting that part of their calling namely Ordination or else if they be it is in another way than the Apostles or Churches of Christ ever practised behold how this Independancy causes men to depart farre from the practice of the Apostles And I desire they would show for what reason Paul left Titus at Crete to make Ministers in every City if Ordination were not necessary for all Ministers of the Gospell under the New Testament or if being necessary it might be performed to Ministers by the people without Officers Titus might have beene imployed better to have gone along with Paul Preaching and helping to convert others and might have well left the Churches in Crete either to have had Ministers without Ordination or else left the People to Ordaine them Secondly this Independancy causes them to fall upon practises absurd and unreasonable as namely either their Ministers must not first be examined tryed and known for their gifts and abilities before they be made which is contrary to the Scriptures 1 Tim. 3. v. 10. they must first be proved and if it hold in Deacons much more in the Ministers of the Word and of this they may read Zanchius Calvin Amesius and generally all Divines or they must be judged of by the people Now how can the people three or foure visible Saints or more joyned into a Church examine and try the learning gifts soundnesse of men for the Ministry who are themselves ignorant in all kind of Learning and may be weake and injudicious it is against the light of Nature and right reason that learned men should be examined and discovered for their abilities by them who skill not those things and are far below them in knowledg we see in all Arts and Sciences men are examined and tryed by them of their owne Arts and callings and not by others who have no knowledge in them So Zanchius giving reasons of the necessity of examination before ordination comes to propound by whom this examination is to be to which he answers By him who is judged to be indued with the greatest measure of the Spirit having also other Presbyters present who are learned and pious Paul would therefore have Timothy to know them well who are to be ordained for examination belongs to the most skilfull and they who are of most Authority But these visible Saints the Church being oft times weake injudicious meane for parts and education apt to be turned quickly and taken with faire showes and good expressions may and doe chuse weake ignorant unfit men for Pastours and Elders whereby the Church may be led into errors kept in a low estate so as
which hee established by the example and judgement of other Churches 1 Cor. 14. 33. 1 Cor. 11. 16. The equity of which is that the Orders agreed upon by the consent of many Churches are of great force and authority to bind so Paul though an Apostle submitted to the practice of what was agreed upon by the common consent of James and all the Elders of Jerusalem though in the practice of Jewish and legall ceremonies Acts 21. from the 18. ver. to the 27. ver. Thus in a case of great dissention and disputation in the Church of Antioch Acts 15. 1 2. ver. Why did that Church send to Jerusalem for resolution in that difficult case to be determined and bound by the decrees and Orders of the Apostles and Elders in that Synod and were not bound nor determined by their owne Church onely especially having two such excellent men with them as Barnabas and Paul whose judgement they might have rested upon Surely this was done for this end to teach us that divers Churches in difficult cases ought to meete by their Ministers and some choise men to determine of matters for those Churches according to the Word to which all those Churches should submit Neither will it helpe them to say this was extraordinary for what Synod can say it seemeth good to us and the holy Ghost and those decrees bound them who were not present Not to answer these exceptions now but reserving the answer to a larger Tractate upon this subject grant it that something in this Synod was singular and extraordinary yet this was not for one Church to send to another and that to their ordinary Officers the Elders Acts 15. 2. ver. to this end that by common consent difficult cases might be determined and enjoyned upon particular Churches by more than their owne Church for this must needs be Ordinary and so binding being an example founded upon rules of common equity reason and communion of Churches and not upon temporary or extraordinary grounds and that appeares thus for unlesse it were to teach the succeeding Churches this and to be a ground for Synods and Dependancy in Government in cases of difference and difficulty there could be no other great use nor end of it for as for the satisfying of the question and resolving the case Paul alone being at Antioch one who was immediately and infallibly inspired by the Spirit was able of himselfe to have satisfyed that controversie about Circumcision much more Barnabas being with him and others in that Church Reason VI THe Government of the Church by Synods is no where forbidden by God in the New Testament nor spoken against either directly or by consequence as they say is for one man to have the power Luk. 22. 25. 26. ver. For though no one Minister as some say be greater than another yet all are greater than one or a few In Synods here is no erecting or appointing of an Officer or office in the Church which Christ hath not appointed which is the exception made against Episcopacy but here are onely the Officers appointed by Christ and that forme of government which is appointed by Christ in his Church namely Aristocraticall here is no varying of the forme of Church government from Aristocraticall to Monarchicall as they speake of Episcopacy but the government by Synods is most Aristocraticall whereas the Independant way for the most part is but onely Oligarchicall having but a few Officers in a Church or else Democraticall if put into the body of the Congregation now where there is no Law forbidding there is no transgression for sinne is a transgression of the Law 1 John 3. 4. And such actions the Church may lawfully doe wherein no Law of God is broken as is confessed by themselves in the fifth Argument of Syons Prerogative But here is no Law broke this never being spoken against nor liable to those exceptions put in by them against Episcopacy but found agreeable to the Law and light of Nature concerning societies to generall rules in the word of edification order peace purenesse lovelinesse c. to examples also and practises in Scripture and what though there be not an expresse precept or a command in terminis for it yet not being against Scriptures but so agreeable to it as appeares by all before said no sober godly Minister or Christian should refuse Communion with a Church or submission to it and go and set up a Church against a Church and foment a schisme for that for if they will doe so and will not goe upon generall rules equity of Examples light of Nature and reason they must forsake being fixed members of any particular congregation and forsake all Churches in the Independant way and professedly joyne themselves to no Assembly in the exercise of Instituted worship because they must practice as great matters concerning externall government and worship of what ever Church or government they be of as this is namely the Association of Churches Let them produce a particular word for the order of Gods Worship what must be performed first what second what third what fourth and so of the rest and that no ordinance nor part of Worship may be in another Order Let them if they can show a particular Word or rule in the New Testament for their Church covenant which yet is an essentiall point namely the forme of the Church let them produce what is required in the word particularly as the forme of excommunication or as the forme of Ordination let them set downe the outward worship and gesture of the externall reverence which must be used and no other way in the severall Ordinances of God as Word Prayer singing of Psalmes reading Scriptures Baptisme Lords Supper Excommunication which if they cannot as we know they are not able neither in these nor many other things which may be named let them then learne that many things in government and Discipline have but generall rules with equity of practices and if they will not joyne nor have to doe in Church Government and Discipline till they have particular commands to walke thus and no otherwise they shall stay long enough and be of no Church Reason VII THis consociation and combination in way of Synods is granted by themselves as lawfull and expedient in sundry cases and particulars As that one Church being required ought to give an account to others and to be content that matters of difference and importance should be heard by other Churches as also to be advised and counselled by other Churches to have also doctrines that are questionable tryed and judged of by Synods to be admonished and to be reproved also in case they deserve it and in case they will not amend and reforme upon admonitions and reproofes of Synods and Assemblies then they are to be complained of to the Civill Magistrate that he may doe his duty For this see Christ on his Throne vid. pag. 32. examin. of Prelat petition Sions Prerog. pag. 63.
though there be severall Companies who have Orders and Government among themselves in some particulars yet they are in subordination and in a consociation with greater assemblies in more high and difficult cases for the preservation of the whole In Common wealths and Kingdomes though severall Cities Townes Counties have Courts and their particular governments yet all these Courts are subordinated to higher and all these joyne and are consociated together in some chosen out of all as in Parliaments In Schooles of learning there be severall Colledges and Houses who have Masters and Officers of their owne yet there is a consociation of the chiefe of all these for the government of the whole In armies there be severall Companies and Regiments who have their distinct Captaines and Officers and yet upon great assaults exploits they are conjoyned all in one and have a councell of warre out of severall Regiments to advise and determine upon waighty occasions Particular Shippes have their owne Masters and Pilots and provisions and yet all joyne into one Navy for the safety of the whole At first Families had all power and governement within their owne walls but when they encreased though Families have power still of correction food yet they joyned to be governed by Magistrates and ruled in greater cases of life and death and goods Why should not this hold then be lawfull in the Church in greater and waightier matters especially seeing themselves affirme that their Churches are Bodies Spirituall Corporations Cities Families Armyes The Church is a most free Corporation Spirituall and doe inferre many of their practices from this that their Churches are bodies and societies and therefore it must be as it is with Corporations and bodies Politicke they must choose their owne Ministers the Ministers can onely Preach authoritatively in their owne Congregation as the Magistrate of Leyden can onely administer his publicke Office at Leyden and not at Delph Every particular member must enter into covenant with the Church when admitted a member because when men are admitted into a body or society civill they make not onely a Covenant but doe often adde thereto an Oath Themselves teach also that as Church Discipline is to be learned from the plaine and perfect Word of God so in such particulars as are common to the Church with other societies it is to be directed by the light of Nature the Church observing alwayes the generall Rules of the Word and so this is brought as the maine ground for their Church covenant though there be neither precept not practice of it in the Word namely the Lawes and rules of Nature which doe run along with and are alike common to things Spirituall and Humane so farre as both are found to agree in one common nature together for as when God made speaking to men in a publique assembly as is that of preaching or prophecying a sacred Ordinance instantly did all the Lawes of Nature and right reason that serve to regulate and conveniently concurre to all orderly speeches and Orations of men in publique made they did all fall upon this Ordinance also as to speake aloud not to speake two or three at once c. So say I in this point when God required governement and Discipline in his Church those rules and practices of governments which according to the light of Nature and right reason are in common-wealthes and societies were warranted for the Discipline of the Church especially the Church observing the generall rules of edification order peace c. which Synods and Counsells apparently tend to so that I may affirme of dependancy as is said by them of their Church covenant it is so farre from being any thing above that which is written that it rather comes within the compasse of the Apostle it needed not at all to have beene written 1 Thes. 4. 9. Ye are taught of God in a Law Spiritualized who also hath full roundly taught us to acknowledge if we be spirituall yea but reasonable such dictates of Nature and right reason in things wherein Divine Ordinances and Humane doe alike partake in common to be no lesse then the commands of God It is asserted by some Divines of Scotland that in all such things as are alike common to the Church and to the Common-wealth and have the same use in both whatsoever Natures light directeth the one it cannot but direct the other also for as the Church is a company of Christians subject to the Law of God so is it a company of men and women who are not the outlawes of Nature but followers of the same And hence it is Amesius showes that the light of Nature requires that particular Churches may and ought to combine in Synods for things of greater moment So then to conclude this reason and that ex concessis the God of Nature and Reason hath not left in his Word a governement against the light of Nature and right reason but such is the Independent Government as hath beene showne at large Reason V. THere be many Rules and Commands in the Scripture besides the equity and Analogy of some practises and examples which doe require the combination of Churches in Synods so Amesius confesses The rules and commands be such as these Let all things be done to edification let all things be done decently and in Order 1 Cor. 14. 26. 40. ver. Follow after the things which make for Peace Rom. 14. 19. So Philip 4. 8. vers. Now if all things in the Churches must be done to edification comely and in order and for peace then certainely Church government must But Synods are found to be for edification for Peace and order as things of good report and just as a speciall remedy for preventing and healing divisions which is not nor cannot be in the Independant Government but many cases fall out where there is no other remedy but separation separation being indeed the remedy of Separation It is confessed by themselves that this is a safe and prudentiall way Now a thing may be commanded by God two wayes either by vertue of a generall command or by vertue of a particular command and that is commanded and ought to be practised which is required by a generall precept as well as what is command by a particular and there are many particulars to be practised by vertue of a generall precept having no other foundation especially when they are found by common experience to be so The practises and examples following are such as these 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets Now if the spirits of the Prophets in a particular Congregation must be subject to the censure of the rest in that Church then by way of equity and Analogy they are to be subjected to a greater company namely to the judgement of all the Prophets in a Province or Nation Thus Paul though an Apostle seekes to win credit and obedience even to those Orders